no
interpretation from the higher or more general points of view; they lie
before us as everlasting unrelated mysteries, uncomprehended as to their
import and purpose. Moreover, the religious theory of the world can never
tell us, or wish to tell us, what the world is as a whole, or what is the
meaning of its being. It is enough for us that it throws light on our own
being, and reveals to us our place and destiny, and the meaning of our
existence. It is enough if, in this respect, reality adapts itself to the
interpretations of religion, admits of their truth and allows them scope,
and corroborates them in important ways and instances. It actually does
this, and it can be demonstrated that it does. And in demonstrating this
the task of an apologetic that knows its own limitations alone consists.
It must be aware that it will succeed even in this, only if it is
supported by a courageous will to believe and joy in believing, that many
gaps and a thousand riddles will remain, that the ultimate and highest
condition of the search after a world-interpretation is personal decision
and personal choice, which finally depends upon "what manner of man one
is." Faith has always meant going against appearances. It has gone against
them not from obstinacy or incorrigible lack of understanding, but because
it has had strong reasons, impossible to set aside, for regarding
appearances literally as appearances. It has suffered from the apparent,
often even to the point of extinction, and has again drawn from it and
from its opposition its highest strength. That they overmastered
appearances made of the heroes of faith the greatest of all heroes. And
thus religion lives by the very riddles which have frequently caused its
death, and they are a part of its inheritance and constitution. To work
continually towards their solution is a task which it will never give up.
Until success has been achieved, it is of importance to show, that what
comes into conflict with faith in these riddles at the present day is not
something new and previously unheard of. In cases where faith has died
because of them we almost invariably find the opinion that religion might
have been possible in earlier and more naive times, but that it is no
longer possible to us, with our deeper insight into the dark mystery of
nature and destiny. This is foolishness. When faith dies thus, it dies of
one of its infantile diseases. For from the tragedies of Job and of
Jeremiah t